第一篇：中國藥科大學學院(或教研室)中英文對照

中國藥科大學學院(或教研室)中英文對照

(China Pharmaceutical University, CPU)

藥學院

中藥學院

藥劑學教研室

藥理學教研室

生理學教研室

藥物化學教研室

新藥研究中心

新藥篩選中心

生命科學與技術學院

生物技術中心

天然藥物化學教研室

藥物制劑化學教研室

分析化學教研室

藥物分析教研室

分析測試中心

藥物代謝與動力學研究中心中藥復方研究室

中藥資源研究室

中藥分析教研室

Scool of Pharmacy School of Traditional Chinese Medicine Department of Pharmaceutics Department of Pharmacology Department of Physiology Department of Medicinal Chemistry Center of Drug Discovery Center for New Drug Screening School of Life Science & Technology Center of Biotechnology Department of Natural Medicinal Chemistry Institute of Pharmaceutics Department of Analytical Chemistry Department of Pharmaceutical Analysis Center for Instrument Analysis Center of Drug Metabolism and Pharmacokinetics Department of Chinese Medicinal Prescription Department of Traditional Chinese Medical Resources Department of Chinese Materia Medica Analysis

第二篇：中國藥科大學

中國藥科大學是一所歷史悠久、特色鮮明、學風優良、在藥學界享有盛譽的教育部直屬、國家“211工程”重點建設的大學，是我國首批具有博士、碩士學位授予權的高等學校之一。

歷史沿革 中國藥科大學的前身為國立藥學專科學校（四年制），始建于1936年，是中國歷史上第一所由國家創辦的高等藥學學府。建校初期，抗戰爆發，學校初遷漢口，復遷重慶，精研學術，哺育英華。新中國成立后，高等藥學教育得到黨和政府的重視與關懷。1952年，齊魯大學藥學系和東吳大學藥學專修科并入我校，成立華東藥學院。1955年開始招收研究生。1956年更名為南京藥學院。1986年與籌建中的南京中藥學院合并，成立中國藥科大學。1996年進入國家

“211工程”重點建設的百所高校行列。2000年2月整建制劃轉教育部直屬管理。70余年來，中國藥科大學秉承“精業濟群”的校訓精神，存心以仁，任事以成，興藥為民，榮校報國，積淀了深厚的文化底蘊，熔鑄成獨特的治校品格，走出了一條“不唯藥，需圍藥，應為藥”的特色興校之路。

辦學規模 學校全日制在校生13640人，其中本專科生11075人，研究生2565人。

基礎設施 學校地處南京，現有玄武門、江寧2個校區，占地2638畝。圖書館藏書124.98萬冊。學校建有國家級實驗教學示范中心1個，江蘇省高校基礎課實驗教學示范中心建設點7個，校外實習基地56個。

學科專業 學校下轄10個院部系。設有20個本科專業，5個高職專業。藥學、藥物制劑、中藥學專業被評為國家特色專業建設點；藥學、中藥學、制藥工程專業被評為江蘇省品牌專業，生物技術、藥物制劑、生物工程專業被評為江蘇省品牌專業建設點；國際經濟與貿易、英語、臨床藥學、藥物制劑技術專業被評為江蘇省特色專業建設點。

學校現有藥學、中藥學2個一級學科博士點，24個博士學位授權點，29個碩士學位授權點。設有藥學、中藥學2個博士后流動站，23個學科專業可招收博士后研究人員。藥學一級學科為國家一級重點學科，所覆蓋的藥物化學、生藥學、藥劑學、藥物分析學、藥理學、微生物與生化藥學等6個學科均為國家重點學科。藥理學、中西醫結合為江蘇省重點學科。在2008年教育部學科評估中，我校一級學科藥學名列全國第一、一級學科中藥學名列全國第三。

師資力量 學校師資力量雄厚，薈萃著眾多知名的藥學專家、教授。在職教職工1400余人，其中專任教師804人。專任教師中具有博士、碩士學位人員近80%；具有正高級專業技術職務91人，副高級專業技術職務268人；博士生導師83人，碩士生導師200余人。中國工程院院士1人，“長江學者”特聘教授2

人，“長江學者”講座教授1人，新世紀百千萬人才工程國家級人選2人，國家級教學名師2人，全國優秀教師2人，教育部“高校青年教師獎”獲得者及入選“高等學校優秀骨干教師資助計劃”、“新世紀優秀人才支持計劃”等28人，國家級教學團隊2個，國家級科研創新團隊1個。多名教師在中國藥學會、中國高等醫學教育學會、中國藥理學會、中華中醫藥學會、中國免疫學會、藥典委員會等學術團體中擔任主要職務，在醫藥學界有著廣泛的影響。

科學研究 學校科學研究立足國際前沿，充分發揮藥學、中藥學學科齊全的優勢，通過學科群建設，促進了學科的交叉、滲透，顯著提高了科技創新能力。2001-2009年，學校承擔的高水平研究課題項目數和成果轉讓經費數在國內醫藥院校中位居前列，在國家“重大新藥創制”科技重大專項的申報中，我校共獲得綜合性大平臺1個，子平臺3個，關鍵技術5項，臨床前藥物9項，候選藥物21項，初步核準資助經費2.17億元，為全國高校之首；獲各類科技獎70項，新藥證書52本，授權專利189項；在核心期刊發表論文3996篇，2256篇論文被SCI、EI收錄。

教學成果 學校大力實施本科教學質量與教學改革工程，取得一批具有重大影響的教學成果，在我國高等藥學教育改革發展中發揮了示范和輻射作用。2000年以來，學校獲國家級教學成果一等獎3項、二等獎6項，獲省級教學成果獎24項；國家精品課程7門，江蘇省精品課程26門，國家級雙語教學示范課程建設項目2門；全國普通高等教育精品教材2種，入選全國普通高等教育“十五”、“十一五”國家級規劃教材57種。學校建有國家理科基礎科學研究和教學人才培養基地（基礎藥學點）和國家生命科學與技術人才培養基地（生物醫藥點），獲批建設國家級人才培養模式創新實驗區2個，是首批獲教育部國家大學生創新性實驗計劃資助的高校之一。我校畢業生因基礎扎實、動手能力強、有敬業精神而受到用人單位的廣泛好評，就業率連續多年蟬聯江蘇省高校榜首，是教育部直屬高校中就業率最高的院校之一，2009年，我校被教育部授予“全國普通高等學校就業工作先進集體”榮譽稱號。2009屆畢業生總就業率為99.31%，其中研究生就業率100%，本科生就業率99.89%，專科生就業率95.72%。

70余年來我校培養了6萬多名高素質的藥學專門人才，孕育了一批藥學界的名家大師，如中國科學院首批學部委員，我國中醫藥界的一代宗師，著名中醫中藥學家葉桔泉；中國工程院院士，我國化學制藥、藥物化學專業創建人之一，著名藥物化學家彭司勛；中國科學院院士，我國生藥顯微鑒定的奠基人，著名生藥學家徐國鈞；中國科學院院士，為我國“兩彈一星”研制作出重要貢獻的著名有機化學家袁承業；中國工程院院士，我國醫藥工業現代化生產技術開發的先驅者之

一，著名藥物化學家沈家祥；中國科學院院士，著名植物資源與植物化學家周俊；中國工程院院士，我國中藥生物技術的開拓者，著名中藥生物工程專家胡之璧；成功研制出3個意義重大的創新藥物的著名藥物化學家謝晶曦；著名生藥學家和本草學家謝宗萬；我國甾體藥物研發領域開拓者之一，著名藥物學家廖清江；我國第一位執業藥師，著名藥劑學家劉國杰；我國藥物分析學科的主要倡導者，著名藥物分析學家安登魁等。

交流合作 學校是教育部最早指定接收藥學學科外國留學生、進修生、高級訪問學者的基地，也是接受華僑、港澳地區及臺灣省學生的定點院校之一。先后與美國、英國、意大利、澳大利亞、日本、比利時、香港等多個國家和地區的27所學校和科研院所簽訂了校際學術交流協議，還同德國、法國、俄羅斯、韓國、瑞士、瑞典、加拿大等40多個國家和地區的院校及科研機構建立了學術上的聯系，為世界57個國家培養博士、碩士、本科生和進修生。學校還與美國亞利桑那大學、圣約瑟夫大學開展本科生國際交流項目;與美國羅格斯大學開展本科生實訓項目；與美國洪堡州立大學、賓夕法尼亞曼斯菲爾德大學、澳大利亞南澳大學等多所院校簽訂了本科生聯合培養協議;與意大利卡拉布里亞大學開展本碩連讀獎學金項目；與美國、日本、澳大利亞、意大利、丹麥等國家開展了多種形式的學生文化交流活動，其中,我校是首批受日本文部省邀請派遣學生訪日的高校之一。

發展規劃 21世紀，伴隨著生命科學和藥學科學的迅猛發展，醫藥產業進入了一個全新的發展階段，對高等藥學人才的培養提出了新的更高的要求。學校審時度勢，集思廣益，規劃未來發展的宏偉藍圖——到建校100周年時，將中國藥科大學建成國際知名的，以藥學為特色，理、工、經、管、文等學科協調發展的高水平、多科性、研究型大學。

第三篇：大學中英文對照

《大學》（中英文）

The Great Learning

By Confucius Written ca.500 B.C.E

總綱(右經一章，蓋孔子之言，而曾子述之；其傳十章，則曾子之意，而門人記之也。舊本頗有錯簡，今因程子所定，而更考經文，別為序次如左。)(凡傳十章：前四章統論綱領指趣；後六章細論條目工夫。其第五章乃明善之要。第六章乃誠身之本，在初學；尤為當務之急。讀者不可以其近而忽之也)

『１』大學之道在明明德，在親民，在止於至善。

What the great learning teaches, is to illustrate illustrious virtue;to renovate the people;and to rest in the highest excellence.『２』知止而後有定；定而後能靜；靜而後能安；安而後能慮；慮而後能得。The point where to rest being known, the object of pursuit is thendetermined;and, that being determined, a calm unperturbedness may be attained to.To that calmness there will succeed a tranquil repose.In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.『３』物有本末；事有終始。知所先後則近道矣。

Things have their root and their branches.Affairs have their endand their beginning.To know what is first and what is last will lead near to what is taught in the Great Learning.『４』古之欲明明德於天下者先治其國。欲治其國者先齊其家。欲齊其家者先修其身。欲修其身者先正其心。欲正其心者先誠其意。欲誠其意者先致其知。致知在格物。

The ancients who wished to illustrate illustrious virtue throughoutthe kingdom, first ordered well their own states.Wishing to order welltheir states, they first regulated their families.Wishing to regulatetheir families, they first cultivated their persons.Wishing to cultivate their persons, they first rectified their hearts.Wishing to rectify their hearts, they first sought to be sincere in their thoughts.Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.Such extension of knowledge lay in the investigation of things.『５』物格而後知至。知至而後意誠。意誠而後心正。心正而後身修。身修 而後家齊。家齊而後國治。國治而後天下平。

Things being investigated, knowledge became complete.Their knowledge being complete, their thoughts were sincere.Their thoughts being sincere, their hearts were then rectified.Their hearts being rectified, their persons were cultivated.Their persons being cultivated, their families were regulated.Their families being regulated, their

states were rightly governed.Their states being rightly governed, the whole kingdom was made tranquil and happy.『６』自天子以至於庶人臺是皆以修身為本。

From the Son of Heaven down to the mass of the people, all mustconsider the cultivation of the person the root of everything besides.『７』其本亂而末治者，否矣。其所厚者薄而其所薄者厚，未之有也。It cannot be, when the root is neglected, that what should springfrom it will be well ordered.It never has been the case that what wasof great importance has been slightly cared for, and, at the same time,that what was of slight importance has been greatly cared for.第一章(右傳之首章，釋明明德。)『１』康誥曰，「克明德。」

In the Announcement to K'ang, it is said, “He was able to make his virtue illustrious.”

『２』大甲曰，「顧 天之明命。」

In the Tai Chia, it is said, “He contemplated and studied the illustrious decrees of Heaven.”

『３』帝典曰：「克明峻德。」

In the Canon of the emperor(Yao), it is said, “He was able tomake illustrious his lofty virtue.”

『４』皆自明也。

These passages all show how those sovereigns made themselvesillustrious.第二章(右傳之二章，釋新民。)

『１』湯之盤銘曰：「茍日新，日日新，又日新。」

On the bathing tub of T'ang, the following words were engraved: “If you can one day renovate yourself, do so from day to day.Yea, letthere be daily renovation.”

『２』康誥曰，「作新民。」

In the Announcement to K'ang, it is said, “To stir up the newpeople.” 『３』詩曰：「周雖舊邦，其命維新。」

In the Book of Poetry, it is said, “Although Chau was an ancientstate the ordinance which lighted on it was new.”

『４』是故君子無所不用其極。

Therefore, the superior man in everything uses his utmostendeavors.第三章(右傳之三章，釋止於至善。)『１』詩云，「邦畿千里，惟民所止。」

In the Book of Poetry, it is said, “The royal domain of a thousandli is where the people rest.”

『２』詩云，「緡蠻黃鳥，止於丘隅。」子曰：「於止，知其所止，可以人而不如鳥乎？」

In the Book of Poetry, it is said, “The twittering yellow birdrests on a corner of the mound.” The Master said, “When it rests, it knows where to rest.Is it possible that a man should not be equal to this bird?” 『３』詩云，「穆穆文王，於緝熙敬止。」為人君，止於仁；為人臣，止於敬；為人子，止於孝；為人父，止於慈；與國人交，止於信。

In the Book of Poetry, it is said, “Profound was King Wan.With how bright and unceasing a feeling of reverence did he regard his restingplaces!” As a sovereign, he rested in benevolence.As a minister, he rested in reverence.As a son, he rested in filial piety.As a father, he rested in kindness.In communication with his subjects, he rested in good faith.『４』詩云，「瞻彼淇澳，綠竹猗猗。有斐君子。如切如磋，如琢如磨。瑟兮兮，赫兮喧兮。有斐君子，終不可喧兮。」「如切如磋」者，道學也；「如琢如磨」者，自修也；「瑟兮 兮」者，恂栗也；「赫兮喧兮」者，威儀也；「有斐君子，終不可喧兮」者，道盛德至善，民之不能忘也。

In the Book of Poetry, it is said, “Look at that winding course of the Ch'i, with the green bamboos so luxuriant!Here is our elegant andaccomplished prince!As we cut and then file;as we chisel and then grind: so has he cultivated himself.How grave is he and dignified!How majestic and distinguished!Our elegant and accomplished prince never can be forgotten.” That expression-“As we cut and then file,” the work of learning.“As we chisel and then grind,” indicates that of self-culture.“How grave is he and dignified!” indicates the feeling of cautious reverence.“How commanding and distinguished!indicates an awe-inspiring deportment.”Our elegant and accomplished prince never can be forgotten,“ indicates how, when virtue is complete and excellence extreme, the people cannot forget them.『５』詩云，「於戲前王不忘！」君子賢其賢，而親其親。小人樂其樂，而利其利。此以沒世不忘也。

In the Book of Poetry, it is said, ”Ah!the former kings are notforgotten.“ Future princes deem worthy what they deemed worthy, and love what they loved.The common people delight in what delighted them, and are benefited by their beneficial arrangements.It is on this account that the former kings, after they have quitted the world, are not forgotten.第四章(右傳之四章，釋本末。)

子曰：「聽訟，吾猶人也。必也，使無訟乎？」無情者，不得盡其辭，大畏民志。此謂知本。

The Master said, ”In hearing litigations, I am like any other body.What is necessary is to cause the people to have no litigations.“ So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds;-this is called knowing the root.第五章(右傳之五章，蓋釋格物致知之義，而今亡矣。閑嘗竊取程子之意，以補之曰：「所謂致知在格物者：言欲至吾之知，在即物而窮其理也，蓋人心之靈，莫不有知，而天下之物，莫不有理。惟於理有未窮，故其知有不盡也。是以大學始教，必使學者即凡天下之物。莫不因其已知之理，而益窮之，以求至乎其極。至於用力之久，而一旦豁然貫通焉。則眾物之表里精粗無不到，而吾心之全體大用，無不明矣。此謂物格。此謂知之至也。)

『１』此謂知本。『２』此謂知之至也。

This is called knowing the root.This is called the perfecting of knowledge.第六章(右傳之六章，釋誠意。)

『１』所謂誠其意者：毋自欺也，如惡惡臭，如好好色。此之謂自謙。故君子必慎其獨也。

What is meant by ”making the thoughts sincere.“ is the allowing no self-deception, as when we hate a bad smell, and as when we love whatis beautiful.This is called self-enjoyment.Therefore, the superior man must be watchful over himself when he is alone.『２』小人閑居為不善，無所不至，見君子，而後厭然。其不善，而著其善。人之視己，如見其肺肝然，則何益矣。此謂誠於中，形於外。故君子必慎其獨也。There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good.The other beholds him, as if he saw his heart and reins;-of what use is his disguise? This is an instance of the saying-”What truly is within will be manifested without.“ Therefore, the superior man must be watchful over himself when he is alone.『３』曾子曰，「十目所視，十手所指，其嚴乎。」

The disciple Tsang said, ”What ten eyes behold, what ten handspoint to, is to be regarded with reverence!“

『４』富潤屋，德潤身。心廣體胖。故君子必誠其意。

Riches adorn a house, and virtue adorns the person.The mind isexpanded, and the body is at ease.Therefore, the superior man must make his thoughts sincere.第七章(右傳之七章，釋正心修身。)

『１』所謂修身在正其心者：身有所忿，則不得其正。有所恐懼，則不得其正。有所好樂，則不得其正。有所憂患，則不得其正。

What is meant by, ”The cultivation of the person depends on rectifying the mind may be thus illustrated:-If a man be under the influence of passion he will be incorrect in his conduct.He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.『２』心不在焉，視而不見，聽而不聞，食而不知其味。

When the mind is not present, we look and do not see;we hear anddo not understand;we eat and do not know the taste of what we eat.『３』此謂修身在正其心。

This is what is meant by saying that the cultivation of the persondepends on the rectifying of the mind.第八章(右傳之八章，釋修身齊家。)

『１』所謂齊其家在修其身者：人之其所親愛而辟焉。之其所賤惡而辟焉。之其所畏敬而辟焉。之其所哀矜而辟焉。之其所敖惰而辟焉。故好而知其惡，惡而知其美者，天下鮮矣。

What is meant by “The regulation of one's family depends on thecultivation of his person is this:-men are partial where they feel affection and love;partial where they despise and dislike;partial where they stand in awe and reverence;partial where they feel sorrow and compassion;partial where they are arrogant and rude.Thus it is that there are few men in the world who love and at the same time know the bad qualities of the object of their love, or who hate and yet know the excellences of the object of their hatred.『２』故諺有之曰，「人莫知其子之惡，莫知其苗之碩。」

Hence it is said, in the common adage,”A man does not know thewickedness of his son;he does not know the richness of his growingcorn.“

『３』此謂身不修，不可以齊其家。

This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family.第九章(右傳之九章，釋齊家治國。)

『１』所謂治國必先齊其家者：其家不可教，而能教人者，無之。故君子不出家，而成教於國。孝者，所以事君也；弟者，所以事長也；慈者，所以使眾也。What is meant by ”In order rightly to govern the state, it is necessary first to regulate the family,“ is this:-It is not possible for one to teach others, while he cannot teach his own family.Therefore, the ruler, without going beyond his family, completes the lessons for the state.There is filial piety:-therewith the.sovereign should be served.There is fraternal submission:-therewith elders and superiors should be served.There is kindness:-therewith the multitude should be treated.『２』康誥曰，「如保赤子，心誠求之。」雖不中、不遠矣，未有學養子，而後嫁者也。

In the Announcement to K'ang, it is said, ”Act as if you were watching over an infant.“ If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.There never has been a girl who learned to bring up a child, that she might afterwards marry.『３』一家仁，一國興仁；一家讓，一國興讓；一人貪戾，一國作亂。其機如此，此謂一言僨事，一人定國。

From the loving example of one family a whole state becomes loving,and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.This verifies the saying, ”Affairs may be ruined by a single sentence;a kingdom may be settled by its One man.“

『４』堯舜帥天下以仁，而民從之。桀紂帥天下以暴，而民從之。其所令反其所好，而民不從。是故君子，有諸己，而後求諸人。無諸己，而後非諸人。所藏乎身不恕而能喻諸人者，未之有也。

Yao and Shun led on the kingdom with benevolence and the peoplefollowed them.Chieh and Chau led on the kingdom with violence, and people followed them.The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.He must not have the bad qualities in himself, and then he may require that they shall not be in the people.Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.『５』故治國在齊其家。

Thus we see how the government of the state depends on the regulation of the family.『６』詩云，「桃之夭夭，其葉蓁蓁，之子於歸，宜其家人。」宜其家人，而後可以教國人。

In the Book of Poetry, it is said, ”That peach tree, so delicateand elegant!How luxuriant is its foliage!This girl is going to her husband's house.She will rightly order her household.“ Let the household be rightly ordered, and then the people of the state may be taught.『７』詩云，「宜兄宜弟。」宜兄宜弟，而後可以教國人。

In the Book of Poetry, it is said, ”They can discharge their dutiesto their elder brothers.They can discharge their duties to their younger brothers.“ Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.『８』詩云，「其儀不忒，正是四國。」其為父子兄弟足法，而後民法之也。In the Book of Poetry, it is said, ”In his deportment there isnothing wrong;he rectifies all the people of the state.“ Yes;when theruler, as a father, a son, and a brother, is a model, then the people imitate him.『９』此謂治國，在齊其家。

This is what is meant by saying, ”The government of his kingdomdepends on his regulation of the family.“

第十章（右傳之十章，釋治國平天下）

『１』所謂平天下在治其國者：上老老，而民興孝；上長長，而民興弟；上恤孤，而民不倍。是以君子有榘之道也。

What is meant by ”The making the whole kingdom peaceful and happydepends on the government of his state,“ this:-When the sovereign behaves to his aged, as the aged should be behaved to, the people become final;when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission;when the sovereign treats compassionately the young and helpless, the people do the same.Thus the ruler has a principle with which, as with a measuring square, he may regulate his conduct.『２』所惡於上，毋以使下。所惡於下，毋以事上。所惡於前，毋以先後。所惡於後，毋以從前。所惡於右，毋以交於左。所惡於左，毋以交於右。此之謂榘之道。

What a man dislikes in his superiors, let him not display in thetreatment of his inferiors;what he dislikes in inferiors, let him notdisplay in the service of his superiors;what he hates in those who arebefore him, let him not therewith precede those who are behind him;what he hates in those who are behind him, let him not bestow on the left;what he hates to receive on the left, let him not bestow on the right:-this is what is called ”The principle with which, as with a measuring square, to regulate one's conduct.“

『３』詩云：「 樂只君子，民之父母。」民之所好好之；民之所惡惡之。此之謂民之父母。

In the Book of Poetry, it is said, ”How much to be rejoiced in are these princes, the parents of the people!“ When a prince loves what the people love, and hates what the people hate, then is he what is calledthe parent of the people.『４』詩云：「節彼南山，維石巖巖。赫赫師尹，民具爾瞻。」有國者不可以不慎。辟則為天下矣。

In the Book of Poetry, it is said, ”Lofty is that southern hill,with its rugged masses of rocks!Greatly distinguished are you, O grand-teacher Yin, the people all look up to you.“Rulers of states may not neglect to be careful.If they deviate to a mean selfishness, they will be a disgrace in the kingdom.『５』詩云，「殷之未喪師，克配上帝。儀監於殷，峻命不易。」道得眾，則得國；失眾，則失國。

In the Book of Poetry, it is said, ”Before the sovereigns of theYin dynasty had lost the hearts of the people, they could appear beforeGod.Take warning from the house of Yin.The great decree is not easilypreserved.“ This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost.『６』是故君子先慎乎德。有德，此有人；有人，此有土；有土，此有財；有財，此有用。

On this account, the ruler will first take pains about his ownvirtue.Possessing virtue will give him the people.Possessing the people will give the territory.Possessing the territory will give him its wealth.Possessing the wealth, he will have resources for expenditure.『７』德者本也。財者末也。

Virtue is the root;wealth is the result.『８』外本內末，爭民施奪。

If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine.『９』是故財聚，則民散。財散，則民聚。

Hence, the accumulation of wealth is the way to scatter the people;and the letting it be scattered among them is the way to collect thepeople.『１０』是故言悖而出者亦悖而入；貨悖而入者亦悖而出。

And hence, the ruler's words going forth contrary to right, willcome back to him in the same way, and wealth, gotten by improper ways,will take its departure by the same.『１１』康誥曰，「惟命不於常。」道善則得之，不善則失之矣。

In the Announcement to K'ang, it is said, ”The decree indeed maynot always rest on us“;that is, goodness obtains the decree, and the want of goodness loses it.『１２』楚書曰，「楚國無以為寶；惟善以為寶。」

In the Book of Ch'u, it is said, ”The kingdom of Ch'u does notconsider that to be valuable.It values, instead, its good men.“

『１３』舅犯曰，「亡人，無以為寶；仁親以為寶。」

Duke Wan's uncle, Fan, said, ”Our fugitive does not account that to be precious.What he considers precious is the affection due to hisparent.“

『１４』秦誓曰，「若有一介臣，斷斷兮，無他技，其心休休焉，其如有容焉，人之有技，若己有之，人之彥圣，其心好之，不啻若自其口出，實能容之：以能保我子孫黎民，尚亦有利哉。人之有技，疾以惡之，人之彥圣而違之，俾不通，不能容：以不能保我子孫黎民，亦曰殆哉。

In the Declaration of the Duke of Ch'in, it is said, ”Let me havebut one minister, plain and sincere, not pretending to other abilities,but with a simple, upright, mind;and possessed of generosity, regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them:-such a minister will be able to preserve my sons and grandsons and black-haired people, and benefits likewise to the kingdom may well be looked for from him.But if it be his character, when he finds men of ability, to be jealous and hate them;and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people;and may he not also be pronounced dangerous to the state?“

『１５』唯仁人，放流之，迸諸四夷，不與同中國。此謂唯仁人，為能愛人，能惡人。

It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Auddle Kingdom.This is in accordance with the saying, ”It is only the truly virtuous man who can love or who can hate others.“

『１６』見賢而不能舉，舉而不能先，命也。見不善而不能退，退而不能遠，過也。

To see men of worth and not be able to raise them to office;toraise them to office, but not to do so quickly:-this is disrespectful.To see bad men and not be able to remove them;to remove them, but notto do so to a distance:-this is weakness.『１７』好人之所惡，惡人之所好：是謂拂人之性。必逮夫身。

To love those whom men hate, and to hate those whom men love;-thisis to outrage the natural feeling of men.Calamities cannot fail to come down on him who does so.『１８』是故君子，有大道必忠信以得之；驕泰以失之。

Thus we see that the sovereign has a great course to pursue.Hemust show entire self-devotion and sincerity to attain it, and by prideand extravagance he will fail of it.『１９』生財有大道，生之者眾，食之者寡。為之者疾，用之者舒。則財恒足矣。

There is a great course also for the production of wealth.Let the producers be many and the consumers few.Let there be activity in theproduction, and economy in the expenditure.Then the wealth will alwaysbe sufficient.『２０』仁者，以財發身。不仁者，以身發財。

The virtuous ruler, by means of his wealth, makes himself moredistinguished.The vicious ruler accumulates wealth, at the expense ofhis life.『２１』未有上好仁，而下不好義者也。未有好義，其事不終者也。未有府庫財非其財者也。

Never has there been a case of the sovereign loving benevolence,and the people not loving righteousness.Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion.And never has there been a case where the wealth in such a state, collected in the treasuries and arsenals, did not continue in the sovereign's possession.『２２』孟獻子曰，「畜馬乘，不察於雞豚。伐冰之家不畜牛羊。百乘之家不畜聚斂之臣，與其有聚斂之臣。寧有盜臣。此謂國不以利為利，以義為利也。The officer Mang Hsien said, ”He who keeps horses and a carriagedoes not look after fowls and pigs.The family which keeps its stores of ice does not rear cattle or sheep.So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people.Than to have such a minister, it were better for that house to have one who should rob it of its revenues.“ This is in accordance with the saying:-”In a state, pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousness.“

『２３』長國家而務財用者，必自小人矣，彼為善之。小人之使為國家，害并至，雖有善者，亦無如之何矣。此謂國不以利為利，以義為利也。

When he who presides over a state or a family makes his revenueshis chief business, he must be under the influence of some small, meanman.He may consider this man to be good;but when such a person is employed in the administration of a state or family, calamities from Heaven, and injuries from men, will befall it together, and, though a good man may take his place, he will not be able to remedy the evil.This illustrates again the saying, ”In a state, gain is not to be considered prosperity, but its prosperity will be found in righteousness."

THE END

第四篇：關于評選中國藥科大學

關于評選中國藥科大學“2010優秀輔導員”的通知

各院部系：

為深入貫徹落實中央16號文件精神和學校黨政關于進一步加強輔導員隊伍建設的指示，更好地提升學生工作水平，發揮先進典型的引領和示范作用，經研究，決定開展“2010優秀輔導員”評選活動。現將有關事項通知如下：

一、評選范圍

2010年全年在崗從事全日制大學生思想政治教育和管理的輔導員。

二、評選條件

1．堅持堅定正確的政治方向，具備較強的政治素質和職業素養，堅持“育人為本，德育為先”。

2．熱愛輔導員工作，尊重理解、關心愛護學生，愛崗敬業，為人師表，具有強烈的事業心、責任感和奉獻精神。

3．2010在履行輔導員工作職責上取得突出成績，受到充分肯定和廣泛好評。能全面掌握學生的學習情況和思想狀況，及時發現問題、分析問題和解決問題。在學生教育管理工作中無瀆職行為，未發生安全穩定工作責任事故。

4.把學風建設作為工作重點常抓不懈，學風建設卓有成效。所帶學生具有良好的學習風氣，成績良好。

5.注重自身的理論學習和綜合能力培養，能積極探索新時期大學生特點和學生思想政治教育與管理工作的新途徑、新方法，有研究、有創新、有總結，有比較成形的學生工作研究成果。

6．從事輔導員工作時間滿1年以上。

三、評選步驟

1．個人申報：擬參評的輔導員應對照條件，對自己一年來的工作情況（主要包括政治思想、業務能力、工作態度、工作成績、工作研究及履行職責情況等）進行全面認真總結，在此基礎上填寫《中國藥科大學優秀輔導員申報表》（見附件）并附相關事跡材料（2000字以內）。

2．院部系推薦：各院部系黨委（黨總支、直屬黨支部）根據申報輔導員的工作表現情況，研究確定候選人報學生工作處。

3．綜合考察：學校成立評審小組，對院部系推薦的候選人進行審核，并組織候選人進行述職答辯，綜合評審，確定人選。

4．公示：在全校范圍內進行公示，公示無異議后，報學校審批。5．表彰及獎勵：學校審批通過后，授予“中國藥科大學優秀輔導員”榮譽稱號，進行表彰獎勵和事跡宣傳。

四、工作要求

1．高度重視，認真組織。各院部系要嚴格遵循評選要求，確保評選工作公平、公開、公正。堅決杜絕弄虛作假，若有違紀現象，一經發現取消當事人的評選資格。

2．注重宣傳，深入教育。要把評選工作作為一次宣傳教育活動，通過評選查找不足，取長補短，及時總結工作經驗，推廣先進典型。

3．請各院部系12月20日前將優秀輔導員候選人的申報表、事跡材料、輔導員工作院部系評議表、輔導員工作自我評議表等材料報學生工作處教育管理辦公室。

附件：1.中國藥科大學“2010優秀輔導員”申報表

2.中國藥科大學輔導員工作院部系評議表 3.中國藥科大學輔導員工作自我評議表

學生工作處

二○一○年十二月十四日

附件1：

中國藥科大學“2010優秀輔導員”申報表

填表說明：

1、填寫數據除特別標明外均為2010年

2、不及格率＝各門課程不及格學生總門次/人數*考試門次

中國藥科大學輔導員工作院部系評議表

輔導員姓名：院部系：年級：總分：

中國藥科大學輔導員工作自我評議表

輔導員姓名：院部系：年級：總分：

第五篇：大學課程中英文對照

會計學

accountancy 美國研究

American studies 解剖與生物結構學

anatomy &structural biology 古代史

ancient history 動物行為學

animal behaviour 動物認知學

animal cognition 動物科學與心理

animal science & physiology 南極研究

Antarctic studies 人類學

anthropology 應用行為分析

applied behaviour analysis 應用經濟/金融學

applied economics/ finance 應用科學

applied science 建筑研究/技術

architecture studies/ technology 藝術策展

art curatorship 藝術史與理論

art history & theory 藝術與語言教育

arts & languages education 藝術（應用型）arts(applied)亞洲語言

Asian languages 亞洲研究

Asian studies

天文學與天體物理學

astronomy & astrophysics 聽覺學

audiology 行為分析

behaviour analysis 生化工程

biochemical engineering 生物化學

biochemistry 生物工程/生物加工工程

bioengineering/ bioprocess engineering 生物信息學

bioinformatics 生物科學

biological sciences 生物數學

biomathematics 生物醫學科學/工程

biomedical science/ engineering 生物安全

biosecurity/ bioprotection 生物技術

biotechnology 廣播

broadcasting 建筑科學/技術

building science/ technology 工商管理

business administration 商業電腦

business computing 商業管理

business management 商務

business/ commerce 細胞與分子生物科學/生物科技

cell & molecular 化學工程/技術

chemical engineering/ technology 化學物理

chemical physics 化學

chemistry 兒童與家庭心理學

child & family psychology 兒童權益

child advocacy 中文

Chinese 基督教思想與歷史

Christian thought & history 電影研究

cinema studies 土木工程

civil engineering 古典學

classics 臨床心理學

clinical psychology 臨床教學 clinical teaching

服裝與紡織學

clothing & textile science 認知科學

cognitive science 商業法

commercial law 通訊障礙

communication disorders 通訊研究/管理

communication studies/ management 社區牙科

community dentistry 社區營養

community nutrition 比較文學

comparative literature 比較生理學

comparative physiology 計算機應用數學

computational & applied mathematics 計算機建模

computational modelling 計算機平面設計

computer graphic design 計算機科學

computer science 計算機安全與驗證

computer security & forensics 計算機系統/系統工程/網絡

computer systems/ systems engineering/ networks 計算機技術/工程

computing technology/ engineering 計算機/計算機應用

computing/ applied computing 保育生物學

conservation biology 施工管理

construction management 咨詢

counseling 創意寫作

creative writing 刑事學

criminology 文化研究

cultural studies 舞蹈

dance 人口統計

demography 牙科衛生/手術/技術/治療

dental hygiene/ surgery/ technology/ therapy 設計 design 發展研究/經濟學

development studies/ economics 電子設計

digital design 電子音樂/聲音藝術

digital music/ sonic art 外交與國際關系

diplomacy & international relations 爭議解決

dispute resolution 戲劇

drama 土地與土壤科學

earth & soil science 生態及健康

ecology & health 生態學/生物多樣性/生態系統

ecology/ biodiversity/ ecosystems 電子商務/電子商務技術

e-commerce/ e-commerce technology 經濟學/經濟計量學

economics/ econometrics 教育

education 教育與教學（幼兒教育）education & teaching(early childhood)教育與教學（小學）education & teaching(primary)教育與教學（中學）education & teaching(secondary)教育管理（領導）

educational administration(leadership)電子/電氣與電子工程

electronics/ electrical & electronics engineering 應急管理

emergency management 雇傭關系

employment relations 能源研究與管理

energy studies & management 工程

engineering 工程與工業管理

engineering & industrial management 工程地質學

engineering geology 工程管理

engineering management 工程數學

engineering mathematics

英語語言能力

English language proficiency 英語教學/第二語言教學

English language teaching/ TESOL/ second language teaching 英語/英國問文學

English/ English literature 企業發展

enterprise development 創業/創新

entrepreneurship/ innovation 環境健康

environmental health 環境管理/規劃

environmental management/ planning 環境科學/工程

environmental science/ engineering 倫理學

ethics 民族音樂學

ethnomusicology 歐洲研究

European studies 歐盟研究

European Union studies 活動管理

events management 生物進化學

evolutionary biology 高層管理培訓

executive education 時尚

fashion 電影/電視/屏幕與媒體

film/ television/ screen & media 金融

finance 美術

fine art 消防工程

fire engineering 魚類生理學

fish physiology 食品科學/工程/技術

food science/ engineering/ technology 法醫學

forensic science 林業/林業工程/農林業

forestry/ forestry engineering/ agro forestry 預科

foundation studies 法語

French 淡水管理

freshwater management 人體機能生物學

functional human biology 性別與婦女研究

gender & women’s studies 遺傳學

genetics 地理信息系統

geographic information system 地理

geography 地質

geology 地球物理學

geophysics 德語

German平面設計

graphic design 古典希臘學

Greek(classic)風險評估與管理

hazard assessment & management 保健發展與政策

health development & policy 健康科學

health sciences 歷史

history 歷史與科學哲學

history & philosophy of science 人類發展

human development

計算機人機界面技術

human interface technology 人力資源管理/發展 human resource management/ development 人性化服務

human services 水文學/水科學與技術

hydrology/ water science & technology 免疫學

immunology 原住民研究

indigenous studies 工業與組織心理學

industrial & organizational psychology 工業生物科學

industrial bioscience 工業設計

industrial design 勞資關系與人力資源管理

industrial relations & human resource management 感染與免疫

infection & immunity 信息與通訊工程

information & communication engineering 信息科學

information science 信息系統/管理/技術

information system/management/ technology 創新科技

innovation & technology 室內設計

interior design 國際商務/經濟學

international business/ economics 國際法律與政治

international law & politics 國際管理

international management 國際關系/外交/安全研究

international relations/ diplomacy/ security studies 口譯

interpreting 毛利解讀與翻譯

interpreting & translating Maori 意大利語

Italian 日語

Japan 新聞學

journalism 韓語

Korean 勞工研究

labor studies 土地與空間信息研究

land & spatial information management 土地規劃與發展

land planning& development 拉丁文

Latin（classic）拉丁美洲研究

Latin American studies 法律

law 圖書館與信息管理

library &information management 語言學/應用語言學

linguistics/ applied linguistics 物流與供應鏈管理

logistics & supply chain management 管理與可持續發展

management & sustainability 管理科學

management science 管理溝通/管理/系統

management communication/ management/ systems 制造系統工程

manufacturing systems engineering 毛利與本土文化

Maori & indigenous knowledge 毛利與太平洋發展

Maori & pacific development 毛利商務/毛利資源開發

Maori business/ Maori resource development 毛利研究/語言

Maori studies/ language 毛利視覺藝術

Maori visual arts 海洋科學 marine science 市場營銷

marketing 市場營銷與傳媒

marketing& communication 大眾傳媒

mass communication 材料與工藝工程

materials & process engineering 材料科學/技術

materials science/ technology 數學物理

mathematical physics 數學與哲學

mathematics & philosophy 數學教育

mathematics education 數學/應用數學

mathematics/ applied mathematics 機電一體化/機械工程

mechatronics / mechanical engineering 媒體研究

media studies 醫療檢驗學

medical laboratory science 醫療物理學

medical physics 醫療物理學

medical physics（clinical）醫療科學

medical science 醫藥學

medicine 中世紀與近代歐洲研究

medieval & early modern European studies 心理健康

mental health 微生物

microbiology 現代語言

modern languages 分子生物科學/生物科技

molecular biosciences / biotechnology 分子醫學

molecular medicine 貨幣與金融

money & finance 多媒體

multimedia 博物館研究/文物研究

museum studies/ heritage studies 音樂

music 音樂（古典表演）

music（classical performance）音樂（合成）

music（composition）音樂（爵士樂）

music（jazz）音樂教育/歷史/教學

music education/history/ teaching 音樂表演（器樂與聲樂）/音樂才能

music performance(instrumental & vocal)/ musicianship 自然資源經濟學/管理

natural resource economics/ management 自然資源工程學

natural resource engineering 神經學

neuroscience 新西蘭法律研究

New Zealand legal studies 新西蘭研究

New Zealand studies 護理學

nursing 護理與助產

nursing & midwifery 營養學

nutrition 職業健康

occupational health 職業理療師

occupational therapy 運營管理

operations management 運籌學

operations research 驗光

optometry 組織領導與發展

organizational leadership & development 組織領導與心理

organizational leadership & psychology 戶外教育

outdoor education 太平洋研究

pacific studies 繪畫

painting 公園與康樂管理

parks & recreation management 病理

pathology 和平研究

peace studies 表演藝術

performing arts 個人理財規劃

personal finance planning 藥理學/藥學

pharmacology/ pharmaceutical science 藥房

pharmacy 哲學

philosophy 攝影/攝影傳媒與設計

photography/ photographic media & design 物理教育

physical education 物理學

physics 生理學

physiology 理療

physiotherapy 植物生物學/植物學

plant biology/ botany 植物生物技術

plant biotechnology 波蘭語（語言與文化）Polish（language & culture）政治學

political science 人口研究

population studies 版畫制作

print making 產品開發

product development 專業進修研究

professional studies 資產研究

properly studies 精神病學

psychiatry 心理學/應用心理學

psychology/ applied psychology 心理治療

psychotherapy 公共衛生

public health 公共政策

public policy 公共關系/管理

public relations/ management 康樂研究

recreation management 宗教研究

religious studies/theology 資源及環境規劃/區域規劃

resource & environmental planning/ regional planning 資源管理

resource management 俄語

Russian 薩摩亞研究

Samoan studies 科學

science 科學與技術

science & technology 科學與技術教育

science & technology education 科學與創業

science and entrepreneurship 科學傳媒

science communication 科學教育

science education 科技創新與創業

science innovation & entrepreneurship 科技、毛利與本土文化

science、Maori and indigenous knowledge 雕塑

sculpture 社會政策與分析

social policy/ analysis 社會科學

social science 社會科學研究

social science research 社會工作

social work 社會學 sociology 軟件開發

software development 軟件工程

software engineering 土壤學

soil science 南亞研究

south Asia studies 西班牙語

Spanish 空間設計

spatial design 特殊教育

special education 言語與語言治療

speech & language therapy 體育商業管理

sport business management 體育教練

sport coach 體育與運動

sports & exercise 運動醫學

sports medicine 統計

statistics 戰略管理

strategic management 供應鏈管理

supply chain management 系統開發

systems development 系統工程

systems engineering 稅務與會計

taxation & accounting 技術

technology 技術教育

technology education 電訊

telecommunication 電視制作

television production 紡織品設計

textile design 戲劇研究

drama studies 時基媒體

time-based media 湯加

Tongan 旅游資源、影響與規劃

tourism resources、impacts & planning 旅游/旅游與酒店管理

tourism/ tourism & hospitality management 毒理學

toxicology 翻譯研究

translation studies 運輸工程/研究

transportation engineering/ studies 懷唐伊條約研究

treaty of Waitangi studies 城市設計

urban design 估價與物業管理

valuation & property management 視覺藝術/人文/通信設計

visual arts/ culture/ communication design 葡萄栽培/釀酒

viticulture/ oenology 網絡與數據密集型系統

web & data-intensive system 動物學

zoology